he Romans its dogmatic beliefs. If there is a doubting heart, thoroughly
imbued with the most destructive criticism, unable to find historical
standing-ground in scripture, he may surely find it in the study of these
four works of St. Paul.

The second question, whether the great features of the dogmatic teaching
which we receive, and especially the doctrine of vicarious atonement, are
taught in the New Testament, admits of satisfactory settlement. The
negative of this position has been asserted, in consequence of the alleged
fact that this particular doctrine is rather expressed implicitly than
explicitly in the earliest fathers; which is to be accounted for by the
tendency, while contending against Jewish monotheism, or heathen theism,
to put forward the messiahship and incarnation of Christ, in comparison
with other religions, rather than his atoning work.(1041) Careful study
will soon decide a question of this kind, if directed first to the text of
scripture; and secondly, as is most important in all questions of the
history of doctrine, to the fathers, as the historic witnesses at once to
the teaching of their day, and to the traditions of the teaching of an
older age than their own.(1042)

Supposing however that the authenticity of the books be granted, and the
existence in them of dogmatic teaching, as we now hold it, be conceded;
how are we to answer the final misgiving which might arise, that a
doctrine like the atonement was not merely truth relatively to the age in
which it was taught, to be surrendered if it conflict with the moral
sense? If indeed miraculous attestation, the authority of supernatural
assistance, be conceded, this doubt will be extinguished in most minds by
such an admission; but how is it to be fully met, consistently with our
object to point out how a doubter may be directed, who desires not to have
the natural revelation in his heart crushed, and yet who does not claim,
like the deists, that he must comprehend that which he believes, but only
that at least he must apprehend it?(1043)

We concede the authority of the moral sense to check all dogmas that are
not shown to be part of the teaching of men supernaturally inspired; and
we should feel surprised if there were a direct conflict between God's
voice through the apostles and God's voice through the human conscience.
Probably it could be shown that no such conflict exists; but if it did, we
should be inclined to ask whether the moral s